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Psychopathy 



The Secret Art of Training the Higher 
Faculties of Man. 

By 

PROF. R. D. LEON. 



PRICE S1.2P 



1898. 
Published by the Author. 



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COPYRIGHT DEPOSm 



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PSYCHOPATHY, 



/|/lA> 



THE SECRET ART OF TRAINING THE HIGHER 
FACULTIES OF MAN. 



BY 

PROF. R. D. LEON 



PRICE, ONE DOLLAR. 
PUBLISHED BY THE AUTHOR. 

GRAND RAPIDS, MICHIGAN. 



1898. 
H. A. TOREN, Book and Job Print? 

GRAND RAPIDS, MICH. 



Preface^ 



In g-ivitig- to the public this little volume, no claims are 
made reg-arding originality. The germs of it are coeval with 
time. Prophets, sages, divine seers and psychic healers have 
practised the principles taught herein. The main object is to 
set for£h a knowledge that will enable man to produce health, 
become successful, and be happy in the world of senses. The 
instructions used for the pioduction of the same are the pow- 
ers found within man or within man's inner self. Make this 
little volume your teacher, practice its experiments, go pa- 
tiently and carefully through the work, and then become your 
own judge. See with your own eyes and develop your own 
powers. 

The work is based upon the fact that life holds in store for 
every man, woman and child, health, wealth and success in 
all undertakings. The lessons herein are compiled from the 
secret lessons imparted personally to the author's pupils. 

They have been practised and demonstrated all over the 
world, and if the silver lining of the dark cloud which may 
overlie your life, be attained, then the desire and aim of the 
author shall have been accomplished. 

Most Respectfully, 

The Author. 



Copyrighted May 26, 1898, by R. D. Leon. 



T'A- 




CHAPTER L 



BRIEF ORIGIN OF CREATION. 

Before the world was, or before created life became 
manifested, there existed two conditions; one on one 
side, and one on the other, as it were. Thns: 

. God Devil 

Theos Chaos 

Positive Negative 

All-power Powerless 

Trnth Error 

Harmony Discord 

Life Death (non-life) 

Peace Confusion 

Order Disorder 

And the Soul was manifested between the two, re- 
ceiving its support from the powerful and acting un- 
consciously to itself upon the pcnverless. 

The Soul has various species and each species has 
its own individuality. The Soul of man when created, 
is created male and female combined, and created un- 
conscious but -with power to become conscious. When 
it becomes conscious, it begins to use one or both of its 
two faculties, viz.: the inward spiritual perception and 
the outward perception. These perceptions are not 
used until the Soul becomes embodied in materiality. 
When this embodiment becomes more dense than the 



4 
atmospliere, then it becomes necessary for the Soul to 
breathe air in order to sustain itself within the body. 
When the Soul is originally created, it is but a quan- 
tity with the power of action. Its action upon Confu- 
sion, or powerless conditions, produces a material cover- 
ing. The material covering becomes impregnated with 
the quality or the condition of the Soul. Its material 
covering has no power of resistance, hence it must re- 
ceive the impressions of the Soul and manifest the con- 
dition of the Soul's action. The Soul must use its fac- 
ulties in order to gain control of them. The Soul is 
controlled by its education and such education is derived 
through its perceptions. The perceptions of the Soul 
cause its education and action. The Soul, not using 
its perceptions when first created, naturally acts upon 
powerless conditions, and unconsciously to itself forms 
a material body which corresponds to the Soul itself in 
form and outline. This formated body covers the 
Soul's faculties so that it becomes necessary for the 
Soul to see through its material covering, and seeing 
through such covering, naturally all things which it 
sees have the appearance of materiality. Just as when, 
looking through a blue glass, everything appears to us 
to be blue, and had we not the knowledge that every- 
thing was not blue, we would be forced to consider all 
things blue in color. Just so with the Soul. Not hav- 
ing the knowledge that it is covered with materiality, 
naturally it concludes that the materiality is real and 
not simply a covering. To sum it all up, the Soul 



5 
when originally created, is created with the power of 
action alone. The action that the Soul possesses forms 
the material covering before the Soul becomes con- 
scious, and after it has become conscious, it looks 
through the material covering and sees all things as 
material, and begins to derive its education from mate- 
riality alone. But should it see through the inward 
perception, or with the faculties with which it is cap- 
able of seeing self, it would realize that what it sees 
with the outward perception is unreal and only a pro- 
duct of its own action, and real only to one seeing 
through the outward perception alone. 



CHAPTER IL 



CHARACTERISTICS OF THE PSYCHE OR SOUL. 

The Soul is the real man and the actor in all cases. 
It is life, and the cause of all seeing, hearing, tasting, 
smelling and feeling expressed in its covering or body. 
It has the same form, outline and organs as its material 
body, but it is spiritual and not material. It has a 
quantity and a quality. Its quantity is unchangeable 
while its- quality is changeable. The quality may be 
either good or bad. The quantity may be either con- 
densed or unfolded. 

The Psyche has two powers of perception, the in- 
ward and the outward. With the outward, or the five 
physical senses, it ma}^ see materiality and the action 



expressed therein. With the inward, it may see the 
Soul or Life of itself or others, and be capable of over- 
coming the manifestations or appearances of the out- 
ward perceptions. The outward perception is the un- 
derstanding of the senses, and the inward is the eye of 
understanding. With the eye of understanding, we can 
see only proven facts. With the understanding of the 
senses, we can see things which are not always demon- 
strable. For example: with the understanding of the 
senses, the earth and sky have the appearance of meet- 
ing at the horizon, but with the eye of understanding 
we know that they do not. 

The object of these lessons is to enable one to de- 
velop the inward spiritual perception. The material 
body is matter and all action; sensation and intelli- 
gence expressed therein depends upon the Psyche or 
Soul. The Soul is the real man; the material body is 
no portion of it. It is food, air and water formed into 
nerves, brain, heart, lungs and other various organs of 
the body, and these are but atoms, molecules or gases 
condensed. The Soul is the underlying principle of 
these, and the life of materiality. 

What is the form and outline of the Soul? How do 
quantity and quality differ? W^hat is the inward and 
what is the outward perception? What is the inner 
man? What does all action in the material body de- 
pend upon? It is necessary before proceeding further, 
that the reader fully understands all that has been said 
on these subjects. 



7 
CHAPTER IIL 



CONDITIONS OF THE SOUL. 

The Soul exists either as positive or negative, pro- 
jective or receptive, male or female, harmonious or dis- 
cordant, visible or invisible, mortal or immortal, and 
with quality and quantity, and may be seen spiritually 
or physically. When its attention is directed upon a 
certain condition opposite the one at issue, the Soul is 
said to be positive. When its attention is directed 
upon a condition in view, it is negative. Hence, it may 
be positive to certain conditions and negative to others, 
and positive to-day to a certain condition and negative 
to-morrow. For example: If a man's attention is cen- 
tered upon a certain business with which your object of 
business is in no way connected, he is said to be in a 
positive condition, and for you to approach him when 
he is in that condition would be fatal to your object. 
Hence, if you wish to approach anyone, first see that 
they are in the negative condition. For the method of 
accomplishing this, see chapter on practice. 

Likewise, when you are attempting to heal a patient, 
quiet a quarrel or produce business success, always see 
that the object or person is first gotten into a negative 
or receptive condition. Many times the patient or bus- 
iness, or husband or wife must be treated to become 
negative before you attempt to bring about the condi- 
tions desired. 



When the Soul is projective, it is giving out or send- 
ing forth something from itself. When it is receptive, 
it is in a condition where it is receiving from the out- 
side. In the projective state, the Soul is imparting 
ideas, when in the receptive state it is receiving ideas. 
In other words, when in the projective state you are 
suggesting, and when in the receptive state you are re- 
ceiving suggestions. For the mode of causing a per- 
son to be in either of the above conditions, see chapter 
on practice. The receptive condition is that which is 
necessary for quick or instantaneous results. 

When a person is of a commanding nature, it is said 
to possess the principle of male, but when in an obe- 
dient state, it is of the female principle. In treating 
persons, it is quite important that the}^ first be gotten 
into the condition of the female and afterwards be 
placed in the condition of the male again. By male 
and female is not meant form and outline, or sex. 
Male is simply a synonym for commanding nature, 
female, for obedient nature. Nor is any reference made 
to Biblical passages which infer that woman must obey 
man; the reference is simply to the two conditions of 
person, 2*. ^., the commanding and obedient qualities. 

The harmonious condition is the natural condition of 
the Soul. It is the condition which produces unchange- 
able or true thoughts. The discordant condition of the 
soul is that which produces changeable thoughts. Dis- 
cord is the unnatural condition of the Soul. 

Thoughts which are the cause of physical manifesta- 



9 
tions must be either discordant or harmonious. The 
physical manifestations will partake of either one or 
the other of these conditions. Hence a discordant 
physical manifestation is the result of a discordant con- 
dition of the Soul. A harmonious condition of the 
physical is produced by a harmonious condition of the 
Soul. 

The visible is the product of the invisible. The in- 
visible is the natural condition of life and may be 
manifested in the physical ^ yet cannot be seen with the 
outward perception. The visible is the condition 
which can be manifested in the physical and also seen 
with the physical senses. The invisible can be seen 
by the intellectual, through psychic developments. 
The invisible is that which has the same form and out- 
line and which causes the visible. The invisible is the 
manifester of the visible. The invisible is that which 
is the actor. The visible is that which expresses the 
condition of the invisible. The invisible is the un- 
changeable or immortal. The visible is a condition, 
and hence is mortal because it is changeable. The in- 
visible is the thing itself, and is unchangeable, hence 
immortal. Immortality is eternal life; life which has 
no beginning and no ending. The Soul is the highest 
species of created life, but as it had a beginning it is 
not a portion of immortality itself. It is called immor- 
tal life because it had a beginning but has no ending. 

The Soul has a quality and a quantity. The quality 
is the kind and the quantity is the amount. The 



lO 

amount is unchangeable and the quality is changeable. 
To state the substance of the whole in brief, the object 
of the psychopathist is to change the discordant condi- 
tion of the soul to a harmonious co .dition b}/ his recog- 
nition of harmony as the real or powerful, and discord 
as the unreal or powerless. The visible is the condi- 
tion seen, and to be changed by the invisible, or the 
condition not seen but understood. The invisible is 
the real and the visible is that which may be real or 
unreal. It is the action expressed, while the invisible 
is the actor that operates and manifests the visible. 

The mortal may be intellectual or physical, and must 
always be physical, yet not always intellectual. The 
immortal may be intellectual or spiritual, (spiritual is 
-that which is like unto spirit, and spirit is God, or 
truth) but must always be spiritual, which represents 
the quantity, while the quality is represented by or 
through the intellectual or physical. 

Study the preceding, understand it thoroughly before 
proceeding further. Close the chapter and write an- 
swers to the following questions: What is the distinc- 
tion between positive and negative, projective and re- 
ceptive, male and female, harmonious and discordant, 
visible and invisible, mortal and immortal, quality and 
quantity, which are changeable and which are un- 
changeable, and wTite an explanation of how each of 
the changeable are changed, explain why the others 
are unchangeable and the relation that each holds to 
the other. 



II 
CHAPTER IV. 



THE RELATION OF THE PSYCHIC TO THE PHYSICAL. 

Whatever we hold before us as a fact, and act upon 
it, after a time becomes as it were, a portion of our- 
selves, that is, a portion of our quality. The quality 
is changed or supported by what is seen through either 
the inward or the outward faculties of man. The quan- 
tity is supported or receives its sustenance from origi- 
nal cause, which is the principle called God. God is 
no respector of persons and gives to each the self same 
thing, which is eternal life. This life may be unfolded 
or developed through the soul's faculties, but such un- 
folding depends entirely upon the soul's power of rec- 
ognition. Recognition is gained through either the 
outward or the inward faculties of man. With these 
faculties he is capable of seeing either the condition of 
harmony or discord and of holding each before him as 
a fact, and making such become a portion of himself or 
quality. The real self is life, and life is that which has 
either action, sensation or intelligence, or all combined. 
That which is true, perfect or unchangeable is held 
forever within the soul, while that which is changeable 
may be held for the time being within the soul and 
then thrown off or discharged, as it were, from the soul. 
Only that which is true becomes a portion of the im- 
mortal. That which is not true never becomes an im- 
mortal part of the soul, because as soon as the soul rec- 



12 

ognizes the truth, the error is changed in the soul's 
condition. This condition produces the first product^of 
the soul, which is an idea. This idea becomes im- 
pressed on the intellect or brain and passes from the 
brain to the nerves, from the nerves to an organ of the 
body, and from such organ through the sympathetic 
nerve system to other portions of the body. Hence the 
conditions seen on the body depend upon the condition 
of the soul. The condition of the soul depends upon 
what is seen by the soul's faculties, because with these 
faculties it holds before itself certain exterior condi- 
tions that if held before it long enough become re- 
flected back to it and produce the action in the soul. 
The action in the soul produces the condition of the 
idea. The condition of the idea produces the condition 
of the physical. Hence, in order to change the condi- 
tion of the physical, we must change the condition of 
the soul, and this in turn will change the whole condi- 
tion of the physical. Men's lives are educated by the 
thoughts of others. These thoughts have a condition, 
and while the thoughts are not transferred to the soul, 
the conditions of them are, and the conditions of these 
thoughts is what causes the condition of the action of 
the soul. 

Thoughts, exterior condition and physical objects, are 
changed only by conditions of life. Yet, we have been 
taught to believe that thoughts, exterior conditions and 
physical objects changed life. However, correctl}' 
speaking, it is life that changes them, because life 



13 
alone is the cause of all action. Now our condition of 
life is changed, or we are influenced by a thing onl}^ 
inasmuch as we recognize the supremacy of a thing. 
The thing itself has no power to change us, but we, 
having been taught that it does have such power, hold 
before us the power of the thing, and places, as it were, 
a fence before us, and we never get over that fence until 
we learn to recognize that the fence is but a something 
that we have the power to control, and not that it has 
the power to control us. As an illustration, we are 
taught to believe that certain physical organs, certain 
kinds of food and certain conditions of the atmosphere 
ma}' control us. This teaching may be recognized by 
the soul either consciousl}^ or unconsciously to our- 
selves, and cause a condition in our soul which becomes 
expressed on our bodies. In order for our bodies to ex- 
press anything, it must first become a condition of the 
soul. Yet it is not absolutely necessary that we real- 
ize when this condition enters the soul. When we 
find it there, we know it must have entered in some 
manner, else it would not be there. For instance, 
when a person becomes afflicted with fever, or other ill- 
ness, he never knows when he is being taken ill; he 
simply becomes aware of the condition of illness when 
it is upon him. It matters not how the condition en- 
tered his body, he knows it is there. The thing for 
him to do is to get rid of it. 

In the following chapters we will attempt to show 
the reader how to do so, and if the preceding discourse 



^4 
is thoroughly understood, and the following carefully, 
patiently and energetically practiced, he will find the 
great secret of life or the instrument that will produce 
health, gain business success, and have perfect hap- 
piness. 



CHAPTER V. 



PSYCHIC METHODS. 

We will see by the preceding chapters, the necessity 
of holding before us, conditions which are harmonious, 
and that these conditions may be held either con- 
sciously or unconsciously to one's self. The object in 
this chapter will be to teach you how to hold before 
soul, or life, conditions which will be reflected back to 
it and cause an action in it that will be of advantage to 
the one so holding it. We may hold thoughts before 
ourselves and reflect them to another by using that 
person's full name and mentally focalizing him or im- 
itating him, as it were, in the mentality of the operator. 
The operator is the healer, and the person afflicted or 
the business to be changed or the family trouble, is the 
subject. 

In treating one's self, we always use the subject as 
the second person and not the first person. Man^^ 
healers cannot treat themselves successfully, because in 
treating they do not use themselves as the second per- 
son, but as the first person. I do not know exactly 



15 
the reason why it does not have the same effect when 
we treat self as self as it does whfen we treat it as an- 
other; I simply and merely know that it does not have 
the same effect, and a trial is sufficient proof to demon- 
strate what I say. Always treat yourself, 3'our busi- 
ness and your family troubles as though they were 
other than 3^our own. 

You have already realized that the soul may be acted 
upon either consciously or unconsciously to yourself, 
and it matters not whether we are aware of such condi- 
tions taking place or not. The conditions of the life 
will certainl}^ produce like conditions of the bod\% the 
business or the famil3\ We have three modes of pro- 
ducing the desired conditions. These nia}^ be produced 
unconsciously to the subject, but their physical effects 
will be produced conscioush\ The subject ma^- not re- 
alize the cause of the health, the successful business, or 
the harmonious famih' relations, but that matters not 
as long as the demonstration is there. B}- the follow- 
ing means I have cured man}' thousand diseases, seem- 
ingly difficult of cure, and averted business failures in 
scores of cases, and settled famih^ troubles be\'ond num- 
ber. These rules are so simple that the\' need to be 
practiced in order to be realized. Please do not pass 
judgment until you have done so. A man may only 
know a thing after he has been through it. You may 
believe this to be nonsense, but 3'ou cannot truthfully 
say whether or not it is until you have gone over the 
ground carefully, patiently and energeticalh\ Do so, 



!ii""«ia 



i6 

and you will be amply repaid for the time expended. 
Ill practice, be positive; learn to feel everything that 
you express, and see only the things that you desire. 

There is a something that will spring from your 
soul like the odor from perfume. It may be invisible, 
yet wonderfully powerful. Learn to -direct this force, 
first consciously, or b}^ the action of the will, and later 
it will become, through habit, a matter of second na- 
ture. That is, after a time, it will act without the 
direction of the will. 

That which springs from the life differs inasmuch as 
the condition of the life differs. At times it may be 
harmonious, and again discordant. For this reason, 
when you come in contact with certain persons, you 
may feel pleasant or harmonious in their atmosphere 
at one time, but when you meet them again you will 
feel unpleasant or discordant. Every person's life has 
something which springs forth from it like the rays 
from the sun, but as those rays have existence only in 
the sun, so does this somethingness which springs 
forth from the soul, have its existence only in the soul. 
As you may focus the rays of the sun, so may you 
focus the rays from the soul and direct them to a cer- 
tain point. You may do it for personal benefit, by con- 
centrating or holding your attention upon the primitive 
brain called the medulla oblongata, located between the 
end of the spine and the cerebellum. You will feel its 
effect upon the entire S3^stein. Try it by looking, men- 
tally, to the lower part of the back of the head. Sit 



17 
quietly and practice this for about ten minutes and 
note the effect upon ^^ourself. If 3^ou are ailing, try 
these simple experiments. 

After you have so done, look to the top or crown of 
the head. Hold your attention there for about five 
minutes, and then without looking forward again, try 
and follow the thought down the right arm, then back 
again to the spine and from the spine to the left hand. 
Then clasp the left and right hands and sit passively 
for about five minutes more. Practice this ever}^ day 
for about a week. The following week, go through the 
same experiment, but instead of carrying the mental 
picture to the arm, carry it to the lower limbs and 
down to the feet. Always work by carrying the 
thought first to the right limb and then to the left. 
Then place the toes of your feet together and the heels 
apart, making a V shape, and sit in that position for 
five minutes. 

After you have accomplished this with the hands 
and feet, in the third week carry the experiments to 
the inner portions of the body. You will vitalize 
man}/ of the small nerve centers which cannot be 
reached with nerve medicines without injuring them. 

If you practice this, on the fourth week you will be 
able to carr}^ the vital force to almost any part of the 
bod}' with but little difficulty. As you do it, you will 
feel a warmth and perhaps a prickling sensation wher- 
ever your attention is directed. You will invigorate 
the blood so that ever}^ nerve, muscle and organ will 



i8 

be fed with true life. They will express health and 
harmony. These little experiments will enrich the 
blood, invigorate the nerves, strengthen the muscles, 
and give health to the various organs of the body which 
will be given vent to by a clear, healthy and ruddy 
countenance. 

The foregoing is for self-treatment. For treating 
other things, there is a different method which will be 
explained in the following chapter. But before attempt- 
ing to treat others, treat yourself, in order that you 
may be a living example of what you are demonstrat- 
ing to others. There is no royal road to gaining this 
power. You must work and gain it by the sweat of 
your own brow. It is of no use for anyone to go into it 
unless they practice it and learn it by practical work. 
It will not come to him otherwise. 



CHAPTER VL 



DIFFERENT FORMS OF TREATMENT. 

All treatments should last at least fifteen minutes. 
You should begin to treat the patient the minute 3^our 
attention is directed to him. There are three kinds of 
treatments; the argumentive, the denial or affirmative, 
and the absolute. In the argumentive, you argue with 
the skill of a statesman, and use as the foundation of 
your argument the laws which you must by this time 
have thoroughly understood, viz., that all action de- 
pends upon the life, that the life is not the matter, that 



19 
the natural condition of life is healthy, successful and 
harmonious, and that these are attainable by every per- 
son. For example of the argumentive treatment see 
examples of work. 

In the denial treatment, you deny the physical ob- 
ject any power and affirm all power to life. For exam- 
ple, see examples of work on denial treatment of busi- 
ness failures. 

The absolute treatment is the form to be expressed 
by focalizing, concentrating or realizing. It is the 
form used for instantaneous, quick or public work. It 
should not be attempted until the operator has become 
thoroughly imbued with this science through the ef- 
fects of the previous forms of treatment. For example 
of the absolute form of treatment, see examples of work 
on treatment of family troubles. 

While these examples given here are for separate 
kinds of cases, it does not follow that any one of the 
different kinds of treatment would not be available for 
any one of the cases or for all of them. When one 
form of treatment does not accomplish your desire, use 
another form, and so on until your aim is accomplished. 
But in all cases realize their truth before you attempt 
to impart their effects to another. Doubt nothing. 
Have confidence, which will bring you into the positive 
condition. Your every act, word and deed should ex- 
press your perfect confidence in the ability of the 
science. You must have no doubt whatever. You 
must know when you go to work and you will surely 



20 

succeed. Many times it is necessary to"]treat yourself 
for confidence before treating your patient. Perhaps 
there may be an unconscious fear of being able to accom- 
plish what is expected of you. This fear will prevent 
your gaining your real object. If you are doing public 
work, it is a good plan to treat yourself before you be- 
gin your day's work, not for disease but for confidence, 
power and success. If 3^ou do this, you will find them 
coming to you in a greater abundance than you expect. 
You will work easier, and instead of getting tired of 
your work, you will learn to love it. 

If you wish to promote success, do not treat any par- 
ticular person or persons, but hold success before your 
own self and this will be reflected back to the soul; 
what the soul reflects will partake of the nature of suc- 
cess, and that which may be necessary for you to have 
success will be attracted to you without any great 
physical effort, and no power or efforts on the part of 
others can prevent ^^ou from having success. 

If you have the least idea that anybody or anything 
is injuring you in any manner, do not treat them but 
treat yourself for success. Treat yourself for that fear 
which you have, of some one injuring you. No one 
nor anything can injure a person if the garment of suc- 
cess be wrapped around him. You have the power to 
do this if you but hold such power before 3^ou mentally 
as a fact. After a time it will become a portion of you. 
Those who previously appeared to be your enemies will 
become 3^our staunchest friends. 



21 

Do not try and treat them to injure them, or to cause 
them to become unsuccessful, because if you do so, 
whatever you hold before them will not only be reflect- 
ed to them, but will be reflected back to you, and your 
children in time will have a chance to realize that "the 
sins of the forefathers follow the children, even to the 
third and fourth generation." If yon use this power 
for detrimental purposes you break a law, and will suf- 
fer the penalty just as surely as you do it. It would 
be better for you never to have known this power than 
to use it for anything detrimental to others. 



CHAPTER VIL 



PRACTICE. 

There are three methods of using each form of treat- 
ment, viz., present, absent, and self-treatment. All are 
based upon the forms previously described. PracticalU^ 
the methods used in one are used in the others. How- 
ever, there is a slight modification in each case. First, 
learn the full name of the person or object to be treated. 
Then form a mental picture of the object to be treated, 
in the condition into which it is desired to bring it. 
Learn to see things, not as the^^ reall\^ appear to the 
physical senses, but as we desire them to appear. In 
treating self, you sit quietly before a blank space such 
as a door or plain curtain. Form a picture on it of 
3/ourself, in the condition that you desire yourself to be 



22 

and hold that picture as long as possible. When there 
are other pictures that form in your mind while hold- 
ing the one desired, you may depend upon the fact that 
there is a confusion existing in your own life and you 
should then begin to quiet the life by arguing with the 
skill of a lawyer, the power that the soul has to quiet 
itself. In so arguing, do not say "I" or depend in 
any way upon the ph^^sical condition. Say ^' you" and 
look at yourself as another person. Use your full 
name and talk as though you were talking to another 
person. In fact, make the picture that you have imag- 
ined before you, to be the person you are talking to. 
Learn to talk and see the picture on the door as a real 
person. Then use your hands and your eyes and 
every gesture possible to impress the picture before 
you. By the laws of reflection every thought you ut- 
ter and picture you hold, will be reflected back to you 
and cause a condition in your soul which will cause a 
condition of your physical, and the condition of your 
soul and physical body will attract to you a like condi- 
tion, for like attracts like. 

If 3'OU have family trouble, form a mental picture of 
harmonious family conditions and argue to this picture 
the necessity, the advantage and the power of such 
condition and you will shortly find that the jealous}^, 
lost confidence and tumult will be changed to a condi- 
tion of perfect harmony. Do not treat any one person 
in the family but argue to ^^ourself the necessity of 
such conditions, and unconsciousl}^ to yourself you wil 



23 

attain them. As soon as you have formed the correct 
picture and held it long enough, the confusion will be 
destroyed, just as all discord is destroyed by the knowl- 
edge of harmony. Look within for everything. Do 
not look to anyone else but depend upon self. Get it 
right, and through the laws of instinct all things will 
be led to it. 

If your child is stubborn, disobedient or erratic, form 
a mental picture of the child as submissive, obedient 
and perfect, hold it before you and soon your child will 
become just as you desire it. Make your every act, 
word and thought express your confidence in them be- 
ing as you desire them. 

To the man who is constantly making failures in life 
and business, let me advise him to change his condition 
by first changing self. Learn to hold a mental picture 
before you, of success and happiness. Do not argue 
for success in any particular branch of business or to 
attain anything from any particular person, but see 
yourself attaining your object and unconsciously you 
will receive it, where, if 3^ou would hold it on any 
particular persoif, your very anxiety might become a 
barrier to you in success. Have no fear of accomplish- 
ing 3'Our aim. Depend entirely upon your own person- 
ality, and if it is not sufficient and you require any 
other aid, necessity will make its own invention. You 
will surely attain your end providing you hold it before 
you strong enough and have the potency to impress it. 
Never divide your attention. Focus it all on one point. 



24 

After 3^011 have practised this for a week or ten days 
you will be surprised at the marvelous powers of the 
mental pictures. If you find it very hard to hold a 
certain condition before you, or to argue for it, you may 
depend upon the fact that your trouble lies within you 
and that it is your mental condition which must be 
changed, before you can change the material. Perhaps 
your lack of money, your bad location, your insuffi- 
cient amount of stock, or something of a like nature 
will cause your physical senses to rebel against the 
mental picture which you are trying to form. Never 
mind those. Destroy all fear of those injuring you by 
continually arguing and mentally seeing the power that 
life has over them. They are inert and have no power 
to place themselves in motion or to stop themselves 
when in motion. It is the condition of life alone that 
can cause them to produce anything for you. Get the 
life in a successful condition and it in turn will get the 
material in such a condition as you desire. Life is the 
only thing which makes your business, whether it be 
good or bad. If it were not for your life, the business 
would not be conducted at all. Simply change the con- 
dition of the controlling spirit of the business and the 
condition of the business will change with it. Unless 
you have studied the preceding lessons until you thor- 
oughly understand them, this may appear absurd to 
you, but if you do thoroughly understand the relations 
of life and matter, the reasons for this will appear very 
simple and clear to you. 



25 

In treating others, use the same qiethods as you do 
in treating 3^ourseif. In giving a present treatment, it 
is a good plan to sit behind the patient, back to back, 
and continue your mode for fifteen minutes. However, 
if the person is lying in bed, place your chair at the 
foot of the bed with your back to the bed. Have no one 
in the room and form a mental picture of the person ill, 
in a condition of health and note the result. Continue to 
argue, feel and see the patient in the condition desired. 

In giving absent treatments, use the same amount of 
time, argument and picti^ring as you would if they were 
present. Space will not hinder your success, and they 
will get the result just as readily at ten thousand miles 
distance as they would if you were touching them. Fo- 
cus your mind on their full name, argue it with the 
skill of a lawyer and destroy all fear which may exist 
in your life regarding your success. Practice alone to 
prove the efficiency of this. Every time you make a 
failure, depend upon the fact that the trouble is with 
yourself and not with anj^'thing else. Hence, remedy 
your own condition by the principles laid down in Chap- 
ter VI. Never allow anyone else in the room while 
treating, until you have become so thoroughly imbued 
with the science that the presence of another will not 
interfere with your ability to focalize lyour thoughts. 
Psychopathy is a natural art and I have simply associ- 
ated the ideas of great men. It must be carefully gone 
over, thoroughly understood and patiently practiced be- 
o: e its greatest powder is obtained. If you do not prac 



26 

tise the rules laid down, you alone will be the loser. 
However, if you do as has been held before you, you 
will attain the great secret which is a thing next to life 
itself. Much more explanation might be given, but 
space prevents. Should you desire further informa- 
tion, address with stamp and one dollar, and explana- 
tion will be given. 



APPENDIX. 



EXAMPLES OF WORK. 

Tom and Nellie Brown have a child three years of 
age, who has a very weak stomach. The child cannot 
eat rich food. The father comes to you for treatment 
of the child. He states that his father had a very 
w^eak stomach, the mother of the child has a weak 
stomach also and he believes that it is inherited. You 
begin thus : Form a mental picture of the child itself, 
get the full name of the mother and the name of the 
father's father. You form a mental picture of the 
child's stomach. See that stomach retaining any kind 
of food. Argue thus, while holding the picture of the 
child's stomach : " The food is matter, likewise the 
stomach. Matter is inert and cannot effect the life. 
The life of the child is impressed by the conditions of 
the mother's life. The mother's stomach is matter. 
The grand-father's stomach is matter. Matter has no 
powder to impress matter! Life alone can do that! The 
impression made by the life of the mother or grand- 



27 

father should have no power to impress the life of the 
child. The child's life receives its' support from that 
which is good. A stomach trouble is not good. It is 
erroneous and therefore discordant. Discord means not 
accord. The natural condition is accord." 

Now form a picture of the mother, grand-father and 
father of the child and argue to them thus : " The con- 
fusion in the life of the child is the cause of the condi- 
tion of its stomach. Your child's life is educated or has 
been educated by your lives, unconsciousl}^ to yourself. 
Now the life is good, the food is good, and how can it 
cause anything to be bad?- It is not the food nor the 
stomach that causes dyspepsia ! It is the idea of the 
food injuring the child that does it ! x'lcid is said to 
contract the muscles of the mouth or cause it to water, 
as it were. Let us see if it is the acid or the idea of the 
acid, which causes the physical condition. 

Hold a lemon before you and squeeze it three or four 
times and notice if it does not have the same physical 
effect as it does if you had tasted the acid. It is the 
idea and not the acid which causes the contraction of 
the mouth and it is the idea of rich food being injuri- 
ous and not the rich food itself. The rich food is good 
but a thing is not what it really is but is w^hat we 
think it is. You know that food will hurt your child's 
stomach. Your knowledge is held before the child, re- 
flected back to it and this causes a confused condition 
in the life. This confused condition of the life pro- 
duces an idea which is also confused, and this is im- 



28 

pressed upon the brain and from the brain to'the stom- 
ach of the child, and the stomach of the child responds 
to the condition held unconsciously to the child in its 
life. You may say, ' I never thought my child had a 
weak stomach,' yet you knew that you had a weak stom- 
ach, and while the child depended upon you for its sup- 
port, such knowledge was reflected to the child ; hence 
we find the weak stomach. I admit the fact that the 
stomach of the child is weak and will remain so until 
the condition is removed from the life of it. Remem- 
ber, the stomach depends upon the life for its action ! 
If there is no life, no amount of food will effect the ac- 
tion of the stomach! Change the life by destroying the 
fear of food or stomach having control of the child's 
life. Remember, the child's life controls the stomach, 
and if it controls it harmoniously the stomach will con- 
trol the food in like manner. Now your child's life or 
soul has the same form and outline as the material, 
only they are spiritual and food cannot hurt them. 
Life is the cause of all action ! Now I see your child's 
life and stomach perfectly strong and harmonious. I 
remove your fear of food hurting your child, and this 
will be reflected to the child and the child will act with 
the power that God gave it, which is the power to have 
dominion over all things. You have no fear. Your 
child has no fear. The soul's stomach is strong and 
the physical must become like it. Stomach, food or 
any other material thing has no power to resist the ac- 
tion of life. Life is good and perfect, and is real, or 



29 

powerful. Weak stomach is bad and imperfect, and only 
exists as a nothingness. That is, something without 
power, but with an appearance of power. Your child can 
eat rich food. Now be quiet and have no more fear." 
In the denial form of treatment, you do not argue, 
but simply deny that such conditions exist. For exam- 
ple, suppose a business man is conducting a retail store. 
He has bought large quantities of goods, has a large 
force of clerks and all the other expenses necessary to 
operating a large retail store, and the price of the goods 
he has is falling, so that he has to sell them at cost or 
less in order to dispose of them. He is losing money, 
heavy bills and notes are coming due and he cannot 
meet them. So he is about to fail. You receive a let- 
ter with the above statements in it. You begin to ope- 
rate thus : You take the letter in your hand, form a 
mental picture of him, use his full name and say, " So 
and So, 3^our life is the controller of your business, but 
through your outward perceptions you are forced to be- 
lieve that clerks, goods and notes can effect you ! They 
cannot, they are material ! IMaterialit}^ has no power, 
hence they do not have a power which can control you. 
You control them ! You are life, and life is power ! 
There is no failure in life ! Your life receives its sup- 
port from an all-powerful, all-wise and ever-present sub- 
stance. Remove 3^our fear. This will quiet your life. 
Unconsciously to yourself the road to success will be 
open to you. You cannot fail ! You must succeed ! 
Goods, clerks or collaterals cannot influence 3^ou, but 



30 
you can influence them. Other men succeed and you 
must succeed. And you will succeed if you stop your 
worry. Be quiet and allow nature to work. Your 
very anxiety is a barrier to your success. Do not think 
about 3^our store, or your business. Business will take 
care of itself, if you will only remove the fear of it not 
being able to do so. What do you care if you are losing 
money ? Other men are doing so. You are not losing 
your life, and as long as you hold your life and hold it 
harmoniously, your life will hold the business in a like 
condition to your life. It will be forced to rise instead 
of fall. Now, So and So, just be quiet. Peace, be still; 
be still, and time will bring all things right. If you 
continue to worry, it will not help 3^ou to succeed, and 
it will be liable to cause other ailments. And then per- 
haps it will be impossible for you to conduct your busi- 
ness at all. Now, So and So, you leave it all to me 
and you will be all right. Now, Success, Harmony and 
Peace be with you. Soul, open and flow. Do not be 
anxious, just be quiet. You initst be quiet. Life holds 
in store for every man. Success, and you shall have 
your share of it. Never fear. ' Perfect love (of suc- 
cess) casteth out all fear.' This removes the confusion 
existing in the life and quiets it, and nature will do the 
rest for you. Now, So and So, trust to Love, Truth 
and Life." 

After 3^ou have affirmed the above with the skill of a 
lawyer, then mentally picture the man quiet, his busi- 
ness booming, and his life a success. The whole opera- 



31 
tion should require about fifteen minutes daily. It 
should be continued for a week. 

In the absolute form of treatment we only focalize 
the thing as we desire it. We do not argue, deny or 
affirm anything. After having formed a mental picture 
of the condition required, we continually hold to that. 
As an example, John Small is married to Nellie Brown. 
Nellie is continually finding fault with John. She is 
jealous of Maggie Snow. John Small desires to quiet 
Nellie and remove the jealousy. He comes to you as a 
healer and you begin thus : As soon as he begins to ex- 
press the existing condition you begin to form a mental 
picture of a condition directly opposite the one sur- 
rounding him. You require his first name, ask him to 
take a chair behind you, back to back, and form a men- 
tal picture of John Small, living in happiness. You 
form another picture of Nellie. You hold the two be- 
fore 3^ou continually until you have seen, mentally, 
John and Nellie living in happiness, realizing continu- 
ally the powerless quality of jealousy. Feel within 
yourself that jealousy is a mental condition of Nellie 
and that such cannot have any power whatever over 
John who is living in harmony. See John and Nellie 
perfectly happy together. See Nellie without jealousy 
or discord. See her with her life blending with John's 
life, in a state of perfect accord and harmony. Hold 
this picture continually before you until you thoroughly 
realize its truth yourself. Do this fifteen minutes 
every day for a week. Mentally see and realize the de- 



32 

sired conditions while mentally holding the names of 
the people, and yon will be surprised at the result. It 
is absolutely necessary that you yourself should realize 
nothing but that harmony, every moment that you hold 
them before you. Do not argue, affirm or deny ; only 
see and feel what you wnsh to be expressed. Do not 
give any thought to Maggie Snow any more than you 
would to six as the correct multiple of two times two. 
One is an error as much as the other is. You realize 
the error of Maggie Snow with your' inward perception, 
just as you recognize the error of two times two being 
six. With your outward perception, that is, seeing 
with the physical senses and not with the eye of under- 
standing, you might be led to suppose that two times 
two are six, if some one should place the figures before 
you in that manner. Yet with the eye of understand- 
ing you realize the truth of the matter, and that the six 
is an error. Just so with Maggie Snow. She is an 
error and you pay no attention to her. 



NoTK: — People with large perceptives and good organs of indi- 
viduality will readily come to the absolute form of treatment. 
They can generally be identified by prominence over the eyes and 
nose, which forms a sloping forehead. The denial treatment 
will best be accepted by great reasoners, people with high and 
broad foreheads, while the argumentive must be UvSed in nearly 
all cases where the organs of self-esteem, firmness and combat- 
iveness are very prominent. You can distinguish the organ of 
combativeness by fullness just above the center and about an 
inch from the ear ; those of self-esteem and firmness by a full de- 
velopment on the top of the back part of the head. 



V 1UU14>2Jie9 



^rj^HIS WORK is complete in itself. Another work will fol- 
low it soon, entitled " Lessons ix Psychopathy;" but, 
tliough the subject is the same, the work will be entirely sepa- 
rate in character, and either book will not be necessary to under- 
stand the other. 



m 2 



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Tfie Seven Naturaf Parb of Han and Woman, 



POSITIVE 
3AIXV93M 



VISIBLE 



aiaiSIAMI 



PROJECTIVE 

aAIXclH^aH 




QUANTITY 

Axnvn^ 



HARMONIOUS 

XNVdaoDSia 



--Tfie Hustic Secret- 



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